lakshmaNa 41

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Post 41

 

Dear Sri vaishnava perunthagaiyeer,

 

 

In the previous 40 posts, we saw 'lakshmaNa' donning 11 roles. The study on the 11

th role of the 'minister' or counsel is continuing. We saw how the 'minister' lakshmaNa consoled raama, when raama was upset over the separation of seethaa, twice

 

when the rainy season began,

when autumn season dawned.

 

When hanumaan was commisiioned in southern direction, how hanumaan went, his search, his return with success and all is described in sundhara kaaNdam. Then raama decided to start on 'mission rescue seethaa'. The duo raama and lakshmaNa, along with the vaanara army and its commanders marched to seashore. A point just at the start of the team on 'mission rescue seethaa' – raama says to sugreeva the king of the vaanara army [of course that is not related to 'lakshmaNa' that is our main focus and topic]

 

 

asmin muhoorthE sugreeva prayaaNam abhirOchayE |

 

yukthO muhoorthO vijaya: praapthO madhyam dhivaakara: || 6-4-3

 

 

meaning: Be pleased to approve our march at this moment, a suitable moment named vijayam - for success. The sun has reached the zenith [mid-day?].

 

 

point:

here, in ramayan web site, this word 'madhyam' is translated as 'midday'. In the book I refer often, it is translated as 'sun has reached its zenith' – 'sooryan uchchiyai adaindhu irulkkiradhu' and the muhoortham is called vijayam – success. I give both with the question, 'when planet sooryam will reach 'uchchi' zenith or maximum? The answer generally is in 'chithrai maasam' – or in april - while in mEsha raasi.

 

Or if it is taken as a day then it is at midday. But why vaalmeeki indicate the 'timing' as midday – he should have meant something else than a midday. At the start of autumn or 'hemantha ruthu' the 'mission search seethaa' was launched – two months spent by south bound team led by angadhan with hanumaan and others as team members, without success as per kishkindha kaaNdam [towards the end of kaaNdam where they meet sampaathi etc] – they could not locate seethaa – means 'hemantha rithu' is fully spent. Next is 'sisira rithu' – during which seethaa was searched located, hanumaan returned, informed raama, army now is set to start moving.

 

Point:

So my speculation is - it can be spring – 'vasantha rithu' – or at best when sun has reached equinox the mid point of globe earth – viz. march 21 – when the sun is on 'Bhoo Madhya rEkai' – neither in southern hemisphere nor in northern – march 21 - as of now - means in panguni maasam [or phalgun as per north Indian calender] – but in that threthaa yugam – the degrees of declension might have slightly changed – it can be 'february end' or 'beginning of march' also. Dear readers, I welcome comments on this timing?

 

uththaraa phalgunii hi adhya

svasthu hasthEna yOkshyathE || 6-4-5

abhiprayaama sugreeva sarva aneeka samaavruthaa: |

 

 

meaning: The star is uththira phalguni today and tomorrow will be hastham. Hence, let us depart today itself with all the troops accompanying us, Oh, Sugreeva!

 

 

Point:

why raama says about uththira phalguni? It is 6th star from his janma nakshathram - punarvasu – as per thaaraa phalan it is the 6th - which is helpful – saadhakamaana thaaraa phalan. Next is hastham -7

th – which is 'vadhai thaaraa' – means destruction. That is why raama tells soorya madhyam and uththira phalguni star.

 

So, as already we have seen, raama has thorough knowledge on the 'sakuna saasthram' 'jyOthisham' etc and hence advises sugreeva to start on a good omen – auspicious or helpful thaaraa day.

 

 

Continuation:

when the army started, angadha carried lakshmaNa and hanumaan carried raama – both on shoulders. LakshmaNa again gave a hint of the subha sakunams to raama

 

– dhivaakara vimala: - sun is shining clear, [as in sisira rithu or vasantha rithu]

 

 

– usanaa – the planet sukra is prasanna: - means sukra is also shining in clear sky.

 

– The twin stars of vissakha is shining clear

 

– whereas the moolam star [which has 'nirruthi' as its adhidhEvathaa – the god for raakshasaas and 'death god' is under influence of dhoomam – cloud or dust and covered] - which is a bad omen for raakshasaas.

 

Point:

all the above are one more confirmation on the depth of knowledge of both raama and lakshmaNa in these subjects.

 

Continuation:

At the seashore after settling down, again raama went into another round of 'despair' [sargam 5 yudhdhha kaaNdam] on account of seethaa's separation ['despair' as sri sudarsan swami of Kuwait describes it]. For the third time lakshmaNa consoled raama.

 

Comment: Perhaps vaalmeeki thought 'enough is enough' – 'let me not describe lakshmaNa's words' - or teachings. Or to put it mildly from raama's angle "the simple diversionary tactics of lakshmaNa' applied on me to take me off from that morose thinking on seethaa'.

 

But same vaalmeeki describes in full, how raama was in 'despair', thinking of seethaa, her physical beauty, raama's asking of when he is going to enjoy her loving proximity etc, [now raama knows the whereabouts of seethaa and her single point state of mind on raama and raama alone].

 

Continuation:

When the army was camping at the shores, vibheeshana stood in the sky, seeking asylum from raama, having left lanka and raavaNa his brother. Before leaving vibheeshaNa said to raavaNa,

'svasthi thE asthu gamishyaami sukhee bhava mayaa vinaa | 6-17-26.

Meaning: 'I am going, let you be safe, without me'.

 

 

Comment:

on this slokam: - is it a well wish or a 's

aapam' – curse? Please analyse.

 

Continuation:

Before accepting vibheeshaNa's seeking, raama asked king sugreeva, hanumaan, jaambavaan, dvividhan, maindhan, et al their opinion on this 'granting asylum' to vibheeshaNa. He did not seek any word from lakshmaNa, the deputy and able minister, [whose counselling is the topic we are dealing at length]. [We have seen all the time lakshmaNa was giving beautiful suggestions, and, consoling, pacifying etc].

 

Comment:

Some of the readers can come with a reply on

 

why raama did not ask lakshmaNa?

why lakshmaNa was omitted among all others, from seeking his opinion in this situation?

Or is it that lakshmaNa can give only 'life saving matters' of raama and 'not political decisions' like this - in granting asylum?

[while replying please bear it in mind, lakshmaNa was trained by same raama in the administration, which we have seen in baala kaaNdam itself].

 

Continuation:

LakshmaNa was called upon by raama to bring water from ocean and coronate vibheeshaNa in the shore itself. And as usual as an obeying servant, lakshmaNa did that coronation. That was witnessed by all vaanaraas who praised raama. After that sugreeva and hanumaan asked vibheeshaNa's mind on how to cross the ocean. VibheeshaNa suggested in constructing a bridge across the ocean, with raama 'asking for help and consent of the ocean king'. Now at this moment raama invited sugreeva and lakshmaNa to offer their counsel, which readily both gave their consent as an 'ok proposal'.

 

Comment:

See earlier while accepting vibheeshaNa's asylum, raama did not seek and lakshmaNa also did not offer any counselling. But when a 'difficult to think proposal' came from vibheeshaNa, raama wanted these two to give their opinion and consent. Where lakshmaNa also would also have contributed he was not invited, but then where we may have doubt then he is invited.

 

Dear readers - Any subtle points involved here? Invite your points again.

 

 

Continuation:

Then the bridge was constructed, army marched to lanka, stayed in the shores, s

ukha and saaraNa, the two spies entered the army and studied about the army, and then briefed raavaNa about raama's team. While describing about lakshmaNa, the summing up by

sukha is a beautiful one -

ya: cha Esha dhakshiNE paar

svE sudhdhha jaamboo nadha prabha: || 6-28-22

 

vis

aala vakshaas thaamra akshO neela kunchitha moordhaja: |

EshO asya lakshmaNO naama bhraathaa praaNa sama: priya: || 6-28-23

 

nayE yudhdhhE cha ku

sala: sarva saasthrabhruthaam vara: |

 

 

meaning: This man, having the radiance of pure gold, with a broad chest, having red eyes, with black and curled hair, standing at the right side of Raama, he is called LakshmaNa, who is interested in the care and welfare of his brother, skilled in leadership of combat and excellent among the wielders of all weapons.

 

 

amarshee dhurjayO jEthaa vikraanthO budhdhhimaan balee || 6-28-24

 

raamasya dakshiNO baahur nithyam praaNO bahi: chara: |

 

na hi Esha raaghavasya arthE jeevitham parirakshathi || 6-28-25

 

Esha Eva aas

amsate yudhdhhE nihanthum sarva raakshasaan |

 

Meaning: This LakshmaNa is an angry person, difficult to be conquered, victorious, wise, and mighty. He has always been the right arm of Raama and is 'outward moving life of Raama'. He does not indeed care for his life in the cause of Raama. Alone, he wishes to kill all the demons in battle.

 

 

Point:

A full and praising description by an opponent is better than by one who is in proximity to us. That is what is available here on lakshmaNa. And hence same is taken up here.

 

This 'bhahi praaNa' description on lakhsmaNa is already given by vaalmeeki in baala kaaNdam itself –

sarva priyakara: thasya raamasya api sareeratha: || 1-18-29

 

lakshmaNO lakshmi sampannO bahi:

praaNa iva apara: |

 

Continuation: At the beginning stage raavaNa showed to seethaa a sliced head of raama [created by magic] and made seethaa to weep. She was consoled by sarama, a raakshasi, [like thirjata in sundhara khaaNdam].

Then the war started and one by one died at the raakshasa side. Then indhajith tied both raama and lakshmaNa, and with garuda's coming they were released. RaavaNa also came and returned defamed. After that kumbakarNa came and got killed.

 

Then indhrajith raavaNa's son created a 'maaya seethaa' and killed her in front of raama. When raama was weeping on the loss of seethaa, lakshmaNa did is a very grand 'dharma upadhEsam' – to that 'raamO vigrahavaan dharma:' – this upadhEsam was the one I referred in first post while listing the roles of lakshmaNa. After reading that we will close this role of lakshmaNa, the counsel or minister.

The slokams are simply classic.

 

subhE varthmani thishtantham thvaam aarya vijithEndhriyam |

 

anarthhEbhyO na saknOthi thraathum dhharmO nirarthhaka: || 6-83-14

 

 

bhoothaanaam sthaavaraaNaam cha jangamaanaam cha dhar

sanam |

yathaa~sthi na thathaa dharmasthEna naasthi ithi mE mathi: || 6-83 -15

 

 

yathaa Eva sthaavaram vyaktham jangamam cha thathaavitham |

 

naayam arthhasthathaa yukthasthvath vidhO na vipadhyathE || 6-83 -16

 

 

yadhi adhharmO bhavEth bhoothO raavaNO narakam vrajEth |

 

bhavaan

scha dhharma yukthO vai naivam vyasanam aapnuyaath || 6-83 - 17

 

thasya cha vyavasanaabhaavaadh vyavasanam cha gathE thvayi |

 

dhharmO bhavathi adharma

scha parasparavirOdhinow || 6-83 - 18

 

dharmaNo phalabhEdh dhharmam adhharmam cha api adhharmatha: |

 

yadhi adhharmENa yujyEyu: yEshu adhharma: prathishtitha: ||

6-83 - 19

 

Please note that word 'dharmam and adharmam' are repeated so much in these slokams and think on that. We will continue in next post with some more slokams and meanings. [No more prologues and epilogues for they are straight in meaning]

 

 

dhasan--

Vasudevan MG